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Joshua 22:21 [study!]

American Standard Version (ASV 1901) [2]
— Then the children of Reuben and the children of Gad and the half-tribe of Manasseh answered, and spake unto the heads of the thousands of Israel,
King James Version (KJV 1769)
— Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel,
New American Standard Bible (NASB ©1995)
— Then the sons of Reuben and the sons of Gad and the half-tribe of Manasseh answered and spoke to the heads of the families of Israel.
Webster's Revision of the KJB (WEB 1833)
— Then the children of Reuben, and the children of Gad, and the half-tribe of Manasseh answered, and said to the heads of the thousands of Israel,
Darby's Translation (DBY 1890)
— And the children of Reuben and the children of Gad and the half tribe of Manasseh answered and said to the heads of the thousands of Israel,
Rotherham's Emphasized Bible (EBR 1902)
— Then responded the sons of Reuben and the sons of Gad and the half tribe of Manasseh,—and spake unto the heads of the thousands of Israel:
Young's Literal Translation (YLT 1898)
— And the sons of Reuben, and the sons of Gad, and the half of the tribe of Manasseh, answer and speak with the heads of the thousands of Israel:
Douay-Rheims Challoner Revision (DR 1750)
— And the children of Ruben, and of Gad, and of the half tribe of Manasses answered the princes of the embassage of Israel:
Original King James Bible (AV 1611) [2]
— Then the children of Reuben, and the children of Gad, and the halfe tribe of Manasseh, answered and saide vnto the heads of the thousands of Israel,
Brenton Greek Septuagint (LXX, Restored Names)
— And the sons of Reuben{gr.Ruben}, and the sons of Gad, and the half tribe of Manasseh{gr.Manasse} answered, and spoke to the captains of the thousands of Israel, saying,
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Then the children of Reuven and the children of Gad and the half tribe of Menashsheh answered, and said unto the heads of the thousands of Yisrael,

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Then the children 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of Rvn רְאוּבֵן 7205
{7205} Prime
רְאוּבֵן
R@'uwben
{reh-oo-bane'}
From the imperative of H7200 and H1121; see ye a son; Reuben, a son of Jacob.
and the children 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of G גָּד 1410
{1410} Prime
גָּד
Gad
{gawd}
From H1464; Gad, a son of Jacob, including his tribe and its territory; also a prophet.
and the half 2677
{2677} Prime
חֲצִי
chetsiy
{khay-tsee'}
From H2673; the half or middle.
tribe 7626
{7626} Prime
שֵׁבֶט
shebet
{shay'-bet}
From an unused root probably meaning to branch off; a scion, that is, (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan.
of Mna מְנַשֶּׁה 4519
{4519} Prime
מְנַשֶּׁה
M@nashsheh
{men-ash-sheh'}
From H5382; causing to forget; Menashsheh, a grandson of jacob, also the tribe descendant from him, and its territory.
answered, 6030
{6030} Prime
עָנָה
`anah
{aw-naw'}
A primitive root; properly to eye or (generally) to heed, that is, pay attention; by implication to respond; by extension to begin to speak; specifically to sing, shout, testify, announce.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
and said 1696
{1696} Prime
דִּבֵּר
dabar
{daw-bar'}
A primitive root; perhaps properly to arrange; but used figuratively (of words) to speak; rarely (in a destructive sense) to subdue.
z8762
<8762> Grammar
Stem - Piel (See H8840)
Mood - Imperfect (See H8811)
Count - 2447
unto x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
the heads 7218
{7218} Prime
רֹאשׁ
ro'sh
{roshe}
From an unused root apparently meaning to shake; the head (as most easily shaken), whether literally or figuratively (in many applications, of place, time, rank, etc.).
of the thousands 505
{0505} Prime
אֶלֶף
'eleph
{eh'-lef}
Properly the same as H0504; hence (an ox's head being the first letter of the alphabet, and this eventually used as a numeral) a thousand.
of Yi$rl יִשׂרָאֵל, 3478
{3478} Prime
יִשְׂרָאֵל
Yisra'el
{yis-raw-ale'}
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
Jamieson-Fausset-Brown Commentary

See commentary on Joshua 22:11-29.


Joshua 22:21

_ _ Then the children of Reuben ... answered — repudiating, in the strongest terms, the alleged crime, and deponing that so far from entertaining the intention imputed to them, their only object was to perpetuate the memory of their alliance with Israel [Joshua 22:24, Joshua 22:25], and their adherence to the worship of Israel’s God [Joshua 22:26, Joshua 22:27].

Matthew Henry's Commentary

Joshua 22:21-29

_ _ We may suppose there was a general convention called of the princes and great men of the separate tribes, to give audience to these ambassadors; or perhaps the army, as it came home, was still encamped in a body, and not yet dispersed; however it was, there were enough to represent the two tribes and a half, and to give their sense. Their reply to the warm remonstrance of the ten tribes is very fair and ingenuous. They do not retort their charge, upbraid them with the injustice and unkindness of their threatenings, nor reproach them for their rash and hasty censures, but give them a soft answer which turns away wrath, avoiding all those grievous words which stir up anger; they demur not to their jurisdiction, nor plead that they were not accountable to them for what they had done, nor bid them mind their own business, but, by a free and open declaration of their sincere intention in what they did, free themselves from the imputation they were under, and set themselves right in the opinion of their brethren, to do which they only needed to state the case and put the matter in a true light.

_ _ I. They solemnly protest against any design to use this altar for sacrifice or offering, and therefore were far from setting it up in competition with the altar at Shiloh, or from entertaining the least thought of deserting that. They had indeed set up that which had the shape and fashion of an altar, but they had not dedicated it to a religious use, had had no solemnity of its consecration, and therefore ought not to be charged with a design to put it to any such use. To gain credit to this protestation here is,

_ _ 1. A solemn appeal to God concerning it, with which they begin their defence, intending thereby to give glory to God first, and then to give satisfaction to their brethren, Joshua 22:22. (1.) A profound awe and reverence of God are expressed in the form of their appeal: The Lord God of gods, the Lord God of gods, he knows. Or, as it might be read somewhat closer to the original, The God of gods, Jehovah, the God of gods, Jehovah, he knows, which bespeaks his self-existence and self-sufficiency; he is Jehovah, and has sovereignty and supremacy over all beings and powers whatsoever, even those that are called gods, or that are worshipped. This brief confession of their faith would help to obviate and remove their brethren's suspicion of them, as if they intended to desert the God of Israel, and worship other gods: how could those entertain such a thought who believed him to be God over all? Let us learn hence always to speak of God with reverence and seriousness, and to mention his name with a solemn pause. Those who make their appeals to heaven with a slight, careless, “God knows,” have reason to fear lest they take his name in vain, for it is very unlike this appeal. (2.) It is a great confidence of their own integrity which they express in the matter of their appeal. They refer the controversy to the God of gods, whose judgment, we are sure, is according to truth, such as the guilty have reason to dread and the upright to rejoice in. “If it be in rebellion or transgression that we have built this altar, to confront the altar of the Lord at Shiloh, to make a party, or to set up any new gods or worships,” [1.] “He knows it (Joshua 22:22), for he is perfectly acquainted with the thoughts and intents of the heart, and particularly with all inclinations to idolatry (Psalms 44:20, Psalms 44:21); this is in a particular manner before him. We believe he knows it, and we cannot by any arts conceal it from him.” [2.] “Let him require it, as we know he will, for he is a jealous God.” Nothing but a clear conscience would have thus imprecated divine justice to avenge the rebellion if there had been any. Note, First, In every thing we do in religion, it highly concerns us to approve ourselves to God in our integrity therein, remembering that he knows the heart. Secondly, When we fall under the censures of men, it is very comfortable to be able with a humble confidence to appeal to God concerning our sincerity. See 1 Corinthians 4:3, 1 Corinthians 4:4.

_ _ 2. A sober apology presented to their brethren: Israel, he shall know. Though the record on high, and the witness in our bosoms, are principally to be made sure for us, yet there is a satisfaction besides which we owe to our brethren who doubt concerning our integrity, and which we should be ready to give with meekness and fear. if our sincerity be known to God, we should study likewise to let others know it by its fruits, especially those who, though they mistake us, yet show a zeal for the glory of God, as the ten tribes here did.

_ _ 3. A serious abjuration or renunciation of the design which they were suspected to be guilty of. With this they conclude their defence (Joshua 22:29): “God forbid that we should rebel against the Lord, as we own we should if we had set up this altar for burnt-offerings; no, we abhor the thought of it. We have as great a value and veneration for the altar of the Lord at Shiloh as any of the tribes of Israel have, and are as firmly resolved to adhere to it and constantly to attend it; we have the same concern that you have for the purity of God's worship and the unity of his church; far be it, far be it from us, to think of turning away from following God.”

_ _ II. They fully explain their true intent and meaning in building this altar; and we have all the reason in the world to believe that it is a true representation of their design, and not advanced now to palliate it afterwards, as we have reason to think that these same persons meant very honestly when they petitioned to have their lot on that side Jordan, though then also is was their unhappiness to be misunderstood even by Moses himself. In their vindication, they make it out that the building of this altar was so far from being a step towards a separation from their brethren, and from the altar of the Lord at Shiloh, that, on the contrary, it was really designed for a pledge and preservative of their communion with their brethren and with the altar of God, and a token of their resolution to do the service of the Lord before him (Joshua 22:27), and to continue to do so.

_ _ 1. They gave an account of the fears they had lest, in process of time, their posterity, being seated at such a distance from the tabernacle, should be looked upon and treated as strangers to the commonwealth of Israel (Joshua 22:24); it was for fear of this thing, and the word signifies a great perplexity and solicitude of mind which they were in, until they eased themselves by this expedient. As they were returning home (and we may suppose it was not thought of before, else they would have made Joshua acquainted with their purpose), some of them in discourse started this matter, and the rest took the hint, and represented to themselves and one another a very melancholy prospect of what might probably happen in after-ages, that their children would be looked upon by the other tribes as having no interest in the altar of God and the sacrifices there offered. Now indeed they were owned as brethren, and were as welcome at the tabernacle as any other of the tribes; but what if their children after them should be disowned? They, by reason of their distance, and the interposition of Jordan, which it was not easy at all times to pass and repass, could not be so numerous and constant in their attendance on the three yearly feasts as the other tribes, to make a continual claim to the privileges of Israelites, and would therefore be looked upon as inconsiderable members of their church, and by degrees would be rejected as not members of it at all: So shall your children (who in their pride will be apt to monopolize the privileges of the altar) make our children (who perhaps will not be so careful as they ought to be to keep hold of those privileges) cease from fearing the Lord. Note, (1.) Those that are cut off from public ordinances are likely to lose all religion, and will by degrees cease from fearing the Lord. Though the form and profession of godliness are kept up by many without the life and power of it, yet the life and power of it will not long be kept up without the form and profession. You take away grace if you take away the means of grace. (2.) Those who have themselves found the comfort and benefit of God's ordinances cannot but desire to preserve and perpetuate the entail of them upon their seed, and use all possible precautions that their children after them may not be made to cease from following the Lord, or be looked upon as having no part in him.

_ _ 2. The project they had to prevent this, Joshua 22:26-28. “Therefore, to secure an interest in the altar of God to those who shall come after us, and to prove their title to it, we said, Let us build an altar, to be a witness between us and you,” that, having this copy of the altar in their custody, it might be produced as an evidence of their right to the privilege of the original. Every one that saw this altar, and observed that it was never used for sacrifice and offering, would enquire what was the meaning of it, and this answer would be given to that enquiry, that it was built by those separate tribes, in token of their communion with their brethren and their joint-interest with them in the altar of the Lord. Christ is the great altar that sanctifies every gift; the best evidence of our interest in him will be the pattern of his Spirit in our hearts, and our conformity to him. If we can produce this it will be a testimony for us that we have a part in the Lord, and an earnest of our perseverance in following him.

John Wesley's Explanatory Notes

[[no comment]]

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
Then the children:
The conduct and answer of these Reubenites and the associates are worthy of admiration and imitation. Though conscious of their innocence, they permitted Phinehas to finish his speech, though composed of little else than accusations, without any interruption; and taking in good part the suspicions, reproofs, and even harshness of their brethren, with the utmost meekness and solemnity they explain their intention, give all the satisfaction in their power, and with great propriety and reverence, appeal to that God against whom they were supposed to have rebelled.

answered:

Proverbs 15:1 A soft answer turneth away wrath: but grievous words stir up anger.
Proverbs 16:1 The preparations of the heart in man, and the answer of the tongue, [is] from the LORD.
Proverbs 18:13 He that answereth a matter before he heareth [it], it [is] folly and shame unto him.
Proverbs 24:26 [Every man] shall kiss [his] lips that giveth a right answer.
Acts 11:4 But Peter rehearsed [the matter] from the beginning, and expounded [it] by order unto them, saying,
James 1:19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
1 Peter 3:15 But sanctify the Lord God in your hearts: and [be] ready always to [give] an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

heads:

Exodus 18:21-25 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of fifties, and rulers of tens: ... And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
Micah 5:2 But thou, Bethlehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting.
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Ex 18:21. Pv 15:1; 16:1; 18:13; 24:26. Mi 5:2. Ac 11:4. Jm 1:19. 1P 3:15.

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